Bear ‘beating’ in this world. Therein is the taste of the Soul [the Atma]. There is no taste [feeling of goodness, happiness] in giving it [beating others, giving pain to others]. This world has come into existence because of giving [beating others, giving pain to others].

When you become Pure (as pure as the Soul) you become Paramatma (Absolute Supreme Self, God). You become free from the moment you become pure.

The ‘Knowledge’ that does not let you mix [be one] with the non-Self [Anatma], that ‘Knowledge’ is itself the Soul [Atma, the Pure Self].

This is indeed the nature of worldly life, isn’t it? We anticipate happiness in old age. But in old age we develop severe back pain, which will not let us sit peacefully. That is why people are searching for moksha [ultimate liberation]; once we reach our own place, there will be no problems, right?

When one comes to know and realize his real Self (Self-realized), then the state of non-bondage (abandh dasha) will arise (so charging of new karma stops).

To cause terrible harm to one’s own Self is known as ignorance of the Self (agnan). Knowledge of the Self (Gnan) is that which removes all that is detrimental to the Self thus making it completely beneficial to one’s own Self, after which One can indeed attain final liberation.   

When the Self (vastu) fails to remain in its inherent nature as the Self, it is considered as pramatt bhaav (being in a state of anger-pride-deceit-greed). When the Self remains in its original intrinsic functional properties, it is apramatt bhaav. 

Our opinion is, 'Nobody is at fault.' If someone appears to be at fault, then that is our weakness. The fact that you see somebody at fault is indeed your state as the prakruti (with the belief that, 'I am the non-Self complex'). By remaining in the inherent state as the Self (apramatt bhaav) the world will be Seen as flawless and You will experience the kind of bliss that existed during the reign of Lord Rama! One has to come into One's inherent state as the Self (apramatt) permanently!

What is to be renounced? The adverse internal state of being that results in hurting oneself (artadhyan) and the adverse internal state of being that hurts oneself and others (raudradhyan). If these two have not been renounced, then nothing at all has been renounced.